Needless to say, John Brown is a deeply controversial figure in American history. Many describe him as a domestic terrorist while others perceive him to be an early civil rights leader. One of the few elements of his character that can be unanimously agreed upon, however, is his religious convictions. His dedication to the Christian faith is a deeply motivating factor for his abolitionist behavior as well as his involvement in the Adirondacks. In Russell Banks' Cloudsplitter, this dedication is made evident in his dealings with potential conductors along his branch of the Underground Railroad. A particularly interesting level to this relationship comes from the ways Brown manipulates his land to better serve these religious convictions. Through the course of the novel, the reader sees the Browns using the woods as a place of repentance, of sin, and of martyrdom. A key element to the Brown clan's lifestyle is dependence on the land and hinges largely on the belief that their God will provide for the faithful. It is almost as if Brown sought out a largely undeveloped piece of his God's creation to carry out what he perceived to be his mission in life. One can wonder if his controversial actions later in life got their start in finding land that more or less provided life's necessities. That, if such security had not been found, Brown's energies would have had to have been diverted elsewhere.
What makes this relationship between religion, John Brown, and the Adirondacks notable is that it is by no means unique to this set of circumstances. In countless other denominations and biomes, similar feelings of an ethereal connection with the environment can be seen. And, in many cases, this connection has motivated human behavior. In the sacred texts of many religions, there are conservationist themes as well as evidence of landscapes playing significant roles for various prophets and religious figures. For example, Jewish law indicates that those who follow it cannot be environmentally wasteful. In a highly specific passage, the halakhah (Jewish law) states that "“When in your war against a city you have to besiege it a long time in order to capture it, you must not destroy its trees, wielding the ax against them. You may eat of them, but you must not cut them down." (Deuteronomy 20:19-20). This is an indication of an entire people being expected to follow closely the laws of their God in the name of preservation. Historically, this behavior has been adhered to and has recently inspired political action to protect Israel's unique biodiversity. In the Islamic tradition, it is indicated that followers are appointed stewards of their God's environment and are therefore responsible for its upkeep. In many historic accounts, there is evidence of respect for the landscape, particularly as Muslim merchants gained power toward the end of the 15th century. In all faiths with a stance on the environment, it is understood to be a necessity to preserve the land through both law and action.
This sense of responsibility and desire to understand the environment has led to movements ranging from international conservation efforts to the use of the environment as a vehicle for doing "God's will". For me, this is an indication that the interplay between politics, religion, and environmentalism is nothing new and that, particularly in areas where organized religion plays a significant cultural role, it is necessary to understand this relationship. If individuals can understand what actually motivates certain environmental behaviors over others, it becomes possible to begin discussing lifestyle shifts that must occur in a respectful context that maximizes positive outcomes.
Works Cited
Banks, Russell. Cloudsplitter: A Novel. New York, NY: HarperFlamingo, 1998. Print.
http://www.greenfaith.org/religious-teachings/jewish-statements-on-the-environment/ten-jewish-teachings-on-judaism-and-the-environment
http://www.bbc.co.uk/schools/gcsebitesize/rs/environment/isstewardshiprev1.shtml
http://www.jewishvirtuallibrary.org/jsource/Environment/envt.html
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